The Old Testament is the sacred book of one people, the Hebrew people, The Gospels are the sacred book of humanity. The essential truths contained in them are connected with the traditions of all peoples and all ages, but many inferior elements have been added to these truths.

    From this point of view, the Gospels may be compared to a precious vase, in which, under the dust and ashes which it contains, may be found pearls and diamonds. The gathering together of these jewels constitutes the pure Christian doctrine.

    As to their veritable origin, adminiting that the Canonical Gospels are the work of the authors whose names they bear, it is to be remarked that two of them, Mark and Luke, have only transcribed that which was told them by the disciples. The other two, Mathew and John, lived with Jesus and received His teachings. But their Gospels were not written until forty sixty years after the death of the Master.

    The following passage of Matt. XXIII. 35, proves that this work is posterior to the taking of Jerusalem (in the year 70). Jesus addresses this vehement apostrophe to the Pharisees: "That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar."

    According to all historians, and in particular, Flavius Josephus, ¹ this murder took place in the year 67, that is, thirty-four years after the death of Jesus.

    If the mention of a fact of which he could have had no knowledge is attributed to Christ; what may not have been dared on other points?

    The Gospels do not agree on the most importante facts attributed to Christ. Thus as regards the Ascension, Matthew and John, the only companions of Jesus who wrote of His life, do not mention it. Mark places it at Jerusalem (Mark XVI. 14, 19) and Luke declares that it took place at Bethany (Luke XXIV. 50, 51). Again it is clear that the last chapter of the Gospel of John is not by the same author as the rest of the book, which evidently finishes at the 31st verse of chapter XX., and the next verse shows the change.

    Would John have dared to speak of himself as the "disciple whom Jesus loved"? Could he have stated that the whole world could not contain the books which might be written about the acts and sayings of Jesus? (John XXI. 25). If we admit, as we must, that a whole chapter has been added to this Gospel, we are forced to the conclusion that there may quite possible have been numerous interpolations throughout.

    We have spoken of the great number of apocryphal Gospels. Fabricius counts thirty-six. These Gospels, although despised to-day, were yet not without value in the eyes of the Church, since it is from one of them, said to be by Nicodemus, that she takes her belief in the descent of Jesus into hell, a belief imposed on all Christians by decree of the Council of Nicea, but which is not mentioned in any of the canonical Gospels.

    To resume, according to A. Sabatier, dean of the faculty of Protestant theology in Paris, ² the original manuscripts of the Gospels have disappeared without leaving any certain traces in history. They were probably destroyed at the time of the general proscription of all Christian books by the Emperor Dioclesian (Imperial edict of 303). The sacred writings which escaped destruction are therefore only copies.

    Originally, these documents were devoid of punctuation, but, very soon they were divided up for the greater facility of public reading, and these divisions are often arbitrary and subject to variation. The present division appeared for the first time in the edition of 1551.

    In spite of the most minute research, the most ancient texts, scientifically established, date only from the fourth and fifth centuries. Before that all is conjecture, and open to discussion.

    Origen complained bitterly of the state of the manuscripts of his day. Irenius states that whole peoples believed in Jesus without the intermediary of paper and ink. Nothing was written af first, for the return of Christ was expected.

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    Many of the statements seem to be imaginary and added afterwards. For instance, the birth of Jesus of Nazareth at Bethlehem, the massacre of the Innocents, of which there is no mention in history, the flight into Egypt, and the double genealogy, contradictory in so many points, of Mathew and Luke.

    How also are we to believe in the temptation of Jesus, which the Church admits into the very book in which she finds the proofs of His Divinity? Satan takes Jesus onto a mountain and offers Him the world if He will submit Himself to him. If Jesus is God, could Satan be ignorant of it, and, if he knew Him to be divine, how could he hope to influence Him?

     The resurrection of Lazarus, the greatest of Jesus' miracles, is mentioned only in the fourth Gospel, more than sixty years after the death of Christ, although all the other cures performed by Him, even to the least important, are related in the first three Gospels.

    With the fourth Gospel and Justin Martyr, the Christian belief accomplished the evolution which consists in substituting the idea of a God become Man, for that of a man become divine.

    After the proclamatin of the divinity of Christ in the fourth century, and the introduction into the ecclesiastic system of the dogma of the Trinity in the seventh century, several pages of the New Testament were modified, so as to make them confirm the new doctrines.

    "We have seen," said Leblois, ³ "in the National Library, in that of St Geneviève, in that of the monastery of St Gall, manuscripts where the dogma of the Trinity has only been added in the margin. In later transcriptions it was inserted in the text, where it is still to be found."

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    In the case of the young servant girl, quoted above by St Paul, if we admit that bad spirits can follow the Apostles, and preach the Gospel, it becomes difficulto to distinguish the source of inspiration.

    This was the principal endeavour in all the assemblies of the faithful. We find the confirmation of this in a celebrated document, of which we here give an analysis: "La Didachè," a little treatise discovered in 1873 in the library of the Patriarch of Jerusalem, at Constantinople, and probably composed in Egypt between the years 120 and 160, sheds a new light on the organisation of the Christian Church at the beginning of the second century, on its worship and its faith. It consists of several parts, the first, essentially moral, embraces six chapters intended for the instruction of the catechumenus. What strikes one especially in this catechism is the complete absence of all dogmatic element. The second part treats of the rites of worship, that is to say, of baptism, prayer, and the communion; the third part contains a liturgy and a discipline. It recommends the observation of the day of rest; it furnishes the rules for distinguishing the true prophets, (read mediums) from the false, it indicates the conditions required for a bishop or deacon, and concludes with a chapter of the final things, and the "Parousia" or return of Christ.
   
    This work presents a very different picture of the primitive Church from that which we generally imagine to ourselves. It has been translated into French, and published by Paul Sabatier, Doctor of Theology at Strasbourg, published by Fischbacker, Paris, 1885.

    In the same way that the pharisees accused certain prophets of being animated by the "spirit of Python," so, among the Catholic priests of our day, there are some who attribute the spiritualistic manifestations to demons or infernal spirits.

    "They are demons," says the Archbishop of Toulouse, in his Lenten mandte, 1875, "since it is forbidden to consult  the dead. God refuses them the faculty of satisfying our vain curiosity."

    But He did not refuse to allow Samuel, in the case mentioned above, to satisfy the curiosity of Saul at Endor.

    All the Catholic priests do not, however, share this opinion. Among the clergy there are keen minds which have understood the importance of the spiritualistic manifestations and their true character.

    Père Lacordaire wrote on June 20th, 1853 to Madame Svetchine, in reference to table-turning: "Perhaps, by this manifestation God wishes to proportion the development of the spiritual forces to the material, so that man should not forget, in the presence of the marvels of mechanics, that there are two worlds included one in the other, the world of bodies and the world of spirits." Père P. Le Brun, of the Oratoire, in his work entitled "Histoire des pratiques superstitieuses," vol. VI. 358, expresses himself thus: "The souls who enjoy eternal beatitude, absorbed in the contemplation of the glory of God, yet interest themselves in what concerns the men whose miseries they themselves have felt; and, as they have attained to the happiness of the angels, all sacred writers attribute to them the privilege of being able, under an aerial body, to render themselves visible to their brethren on earth, to comfort them and teach them the divine will."

    The Abbé Marouseau writes to Allan Kardec: "Show man that he is immortal. Nothing can better help you in this noble work than the manifestations of the spirits from beyond the tomb. Only in this way can you come to the aid of religion and fight side by side with her the fight of God."

    The Abbé Lecana, in his history of Satan, speaks thus of the moral role of spiritualism: "By following the maxims of the 'Book of the Spirits,' of Allan Kardec, we should become saints upon earth."

    Thus, on one side in the Catholic Church, spiritualism is condemned as contrary to the laws of God and the Church, and on the other side it is considered an auxiliary ofreligion and is spoken of as "fighting the fight of God." In the presence of such contradictions, great must be the perplexities of believers.

    It is the same in the Protestant Churches. Many clergymen, and not the least eminent, accept spiritualism without hesitation. We may read in this connection the opinion of Pasteur  Bénézech, of Montauban, expressed in his "Causeries" in 1892.

    In London, the Rev. H. R. Haweis, preaching on the "doctrine of the dead," at Marylebone Church, invited his hearers to come into the vestry after his sermons to examine photographs of spirits.

    More recently in St James' Church, the same orator preached on the "tendency of modern spiritualism," and concluded by saying that the "facts of spiritualism are in perfect accord with the general mechanism and the theories of Christian religion." (See the review "Light" of London, 7th August 1897. See also "Christianity and Spiritualism," a pamphlet containing a lecture delivered by Mr Haweis before the London Spiritualistic Society, published by "Light.") 6
    
    A number of American clergymen entertain the same ideas.

    The "Neue Spiritualistische Blatter" of March 16th, 1893, publishes a translation of an article by Mr Savage, pastor of the Unitarian Church of Boston, in which that thinker and talented writer, well known in the United States, relates his researches into psychic matters, and tells of the way in which he was brought to believe in spiritualistic facts in the following article:-
    "In regard to these questions, I thought, as did once the honest folk of Jerusalem, of Corinth, and of Rome about Christianity; it seemed to me to be a pestilential superstition. Once, fortified by my invincible ignorance, I preached a sermon under four heads against these ideas, after which it surprised me to find among my friends enlightened people who still persisted in believing therein.
    Seventy years ago, a member of my church lost his father. Shortly afterwards, he came to tell me that he had gone with a friend to see a medium who had told him some most convincing things, and he begged for my advice on the subject. I perceived at last that it was not proper for me to give an opinion on a subject of which I was totally ignorant, my whole knowledge thereof consisting in a stock of prejudices. The rapid spread of spiritualism among the educated classes of Boston showed me that it was needful that I should seriously examine the phenomena in question, since it was possible, nay, probable, that other members of my congregation would come to me about them. I therefore said to myself: be they true or false, in either case I must study these things throughly to be able to advise intelligently. I perceived that it was a shame to me that I had no opinion about the statemens in the Old and New Testaments relating to apparitinons and demoniacal influences. Why should I be proud of my ignorance of things important to the members of my church? I saw that it was my duty to study these phenomena conscientiously, until I had arrived at an intelligent opinion of their value. These were the principal motives which led me to these long and minute researches.
    In these researches, I followed the scientific method, which seems to me the only one leading to sure knowledge. I always sought to convince myself by minute observation, whether or no I was dealing with a real fact, and I paid no attention to the manifestations which too, place in the dark, or when I could not fully assure myself of their reality.
    Without for a moment implying that manifestations obtained under such circumstances are necessarily due to fraud, I nevertheless put them aside. Moreover, I throughly learned the tricks of conjurers, by which means I soon saw that imitations of the phenomena produced under other circumstances had no relation to the facts. The greater number of the manifestations which I was obliged to recognise as real and which effectually convinced me, took place in the presence of a few reliable friends, and without a professional medium.
    Once sure of a fact, I always called in the aid of every possible theory to explain it without having recourse to the theory of the spirits. I say, the theory of the spirits, and not a supernatural explanation, for I believe that there is nothing supernatural. If there are spirits, our inability to see them does not render them any more supernatural than the atom is supernatural to science, although equally invisible.
    Well, I discovered facts which prove that the 'I,' the ego, does not die, and that after what we call death it is able, under certain conditions, to enter into communication with us."

    The Rev. J. Page Hopps, in a meeting of clergymen at Manchester, affirmed his belief in the reality of the "communion of the spirits in the visible and invisible," and proposed the founding of a Church which should communicate "the messages from on high." ("Aurore," July 1893.)

    In an article in the Pontefract Express, of January 1898, the Rev. C. Ware, a minister of the Methodist Church, speaks at length of the "Acts of Apostles." He advises Christians to make a careful study of this book, on account of the innumerable and marvellous facts related therein, which are none other than spiritualistic phenomena. He observes that at the outset of the stablishment of Christianity, two classes of workers were constantly in contact, the incarnate and the disembodied spirits. Mr Ware mentions the two men dressed in white who, when Jesus had disappeared from the sight of His disciples, came and conversed with them and instructed them; the gathering in the upper chamber, with the phenomena of lights and noises, the influences controlling those present and causing them to discourse int strange tongues, etc.; the marvellous cures performed by the early Christians, the deliverance from prison of Peter and John, the shaking of the house in which a prayer-meeting was being held, the sending of Philip to the eunuch and his disappearance by ocult means; the warning of Cornelius by a spirit, and the vision of Petter on that subject; the marvellous manifestations which turned Paul from an assassin and persecutor into a most zealous apostle; the ecstasies and remarkable gifs which proved he was the instrument of invisible powers; in short, all the extraordinary phenomena which accompanied the preaching of the disciples, after the tongues of fire had descended on their heads, and the ardent fervour aroused in the early Christians by these phenomena, which are all reproduced today in spiritualistic séances.

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    Thanks to experimental spiritualism, the problems of survival, the philosophical consequences of which are incalculable, have receive a definite solution. The soul has become objective, sometimes tangible; its existence has been revealed, after death, as during life, by manifestations of all kind.

    The physical phenomena offered at the beginning an insufficient basis for argument; but since then the facts have taken on an intelligent character, and become accentuated to such a degree that negation has become impossible.

    It is by positive proofs that the question of the existence of the soul and its immortality has been answered. The radiations of thought have been photographed; the spirit, clothed in its fluidic body, in its imperishable envelope, has appeared on the sensitive plate. Its existence has become as certain as that of the physical body.

    The identity of the spirits has been established times without number. We may quote a few instances.

    Rev. Stainton Moses (Oxon) professor of Oxford University, in his book on Spirit Identity, relates a case in which the table gave a long and circumstantial account of the death, the ages, even to the number of months, and the baptismal names (four for one and three for another) of three little children of the same family, who had died suddenly. "None of us had any knowledge of these uncommon names. They had died in India, and when the message was given us, we had no apparent means of verification." This revelation was nevertheless verified some time after and proved to be exact, by the testimony of the mother of these children, whose acquaintance Mr Stainton Moses made later on.

    The same author quotes the case of one Abraham Florentine, who died in the United States, a fact absolutely unknown to the experimenters and which was carefully verified afterwards.

    The story of Siegwart Lekebusch, a young tailor who was run over and killed by a train, proves again how contraty to the truth it is to assert that the personalities who manifest by the table are always known to those present. The reverse is constantly the case.

    According to "Animisme and Spiritisme," of Aksakof, the posthumous identity of the spirits is proved by: -

    1st. Communications from the spirit in its native tongue, which is unknown to the medium (p. 538), as in the cases of Miss Edmunds, Mr. Turner, of Miss Scougal and of Mrs Corvin, who talked with a spectator in the sign-language of the deaf-mutes, which was unknown to her.

    2nd. By communication from a spirit in its own characteristic style, or with expressions peculiar to it, received in the absence of any one who had known the deceased (page 543), the completion of a novel of Dickens, Edwin Drood, by an illiterate young workman, in such a manner that it is impossible to say at which point the original manuscript stops, and the work of the medium begins.

    See also the history of Louis XI, written by Mdlle Hermance Dufaux, at the age of fourteen. (Revue Spirite 1858.) This history, very detailed, contains information unpublished before.

    3rd. By communications delivered by a spirit unknown to the medium, in the handwriting of its life-time (page 345). Letter of Mrs Livermore, written by herself after her death. This spirit established her identity by showing herself, by writing and by conversing as during her life. The spirit even wrote in French, which language was quite unknown to the medium, Kate Fox. Also the case where Stainton Moses obtained a signature from a spirit, which signature was recognized by a banker (see La Realité des Esprits," by Baron Guldenstubbe).

    Also direct writing (not through the hand of a medium) of a relative of the author, and recognized by him as being identical with the handwriting during life. (These same proofs have been obtained many times in our own circle of experiments.)

    4th. By communications coming from one deceased, containing a collection of details concerning his earthly life, and received in the absence of anyone who had known the deceased (see page 436).

    Through the mediumship of Mrs. Conant, several thousand spirits unknown to the medium have been identified as persons having lived in other countries (page 559 and following). The cases of the old Chamberlain, of Violet, and Robert Dale Owen, etc.

    5th. By communication from one deceased, of facts known during his life to him only, and that he only could communicate (see page 466). The case of the son of Mr. Davy, poisoned and robbed at sea, a statement which was afterwards found to be true. The discovery of the will of Baron Korff; the spirit of Jack, which states (as proved correctly) the amounts owing to him, what he owed, etc., etc.

    6th. Bu communications which are not spontaneous, like the preceding, but provoked by direct appeal to the deceased, and received in the absence of any one who had known the deceased (see page 585). Answers given by the spirits to sealed letters (medium Mansfield). Direct writing giving the answer to a question unknown to the medium, Mr Watkins.

    7th. By communications received in the absence of all persons who had known deceased, which betray certain psychic conditions or provoke physical sensations peculiar to him (p. 597). The spirit of a mad woman, still troubled in space. The case of Mr Elias Pond, of Woonsoket, etc.

    8th. By the apparition of the earthly form of deceased (page 605). (These phenomena have occurred many times in the séances directed by us.)

    Gabriel Delanne, in the Revue scientifique et morale du Spiritism, expresses himself thus: -

    "The literature of spiritualism contains millions of similar facts, carefully observed by reliable witnesses, whose testimony is above suspicion. We have then the scientific proof that the individual principle is independent of the body, that it has its own separate existence, that it survives the disintegration of the body, and that, moreover, it preserves enough of the elements of its personality to prove the great fact of survival."

    It is also possible, experimentally and irrefutably, to prove that the "I," the ego, has an objective form, which can come within ken of the senses under certain conditions, for example: -

    (A) By the apparition of one deceased, seen by the mental vision of the medium, with or without the presence of persons having known him (Aksakof, p. 605 and following) see also Annales des Sciences psychique, March-April 1897, the story of John the carrier.

    The case of General Drayton, to whom a medium described a friend whom he believed to be living; the dead man relating to him the extraordinary circumstances which had accompanied his death. The vision of Mme. Aksakof of the daughter of countess Tolstoi.

    (B) Case in which the presence of the deceased is attested by the mental vision of the medium, and at the same time, by photography, in the absence of all persons who had known deceased.

    The experiments of Mr Beattie, when the medium, in trance, gave a description of the luminous forms which appeared to his mental vision. The testimony of Stainton Moses; the vision and the photograph of the spirit of little Pauline. The recognition by Mrs Moses A. Dow, of the portrait of her deceased friend. The attestation of Dr Russel Wallace, relative to the case of Mr Blond.

    We will also quote the case of the portrait of Mrs Bonner which appeared on the photograph of Mr Bronson Murray, who did not know the lady. Also the portrait of the mother of Dr G. Thomson, who had died at his birth. Forty-four years had elapsed between her death and the taking of the photograph.

    (C) Apparition of the earthly form of one deceased, by means of materialization, and accompanied by intellectual proofs.

    Sometimes the spirits have made use of natural deformities of their material bodies to cause themselves to be more easily recognized after their death, by reproducing these deformities in materializations. Once it is two fingers bent in towards the palm, in consequence of a burn, again the index finger is bent at the second joint, etc.

    The report of Mr Scherman on the materialization of an Indian, which recalled to him an episode of his life. Also the case of Estelle, the wife of Mr. Livermore, already mentioned by Aksakof. (Page 408).

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    Concerning the theories of telepathy, transmission of thought, or suggestion, Mrs Britten, a well-known English spiritualistic writer, quotes a decisive experiment of Robert Hare's, professor at the University of Pennsylvania, which has often been told, but which she repeats as having been related to her by the Professor himself. Professor Hare was experimenting, like so many others, with the sole object of unmasking what he had decided a priori to be an abominable fraud. After researches pursued during many months, he came to the conclusion that the phenomena proved the existence of a force hitherto unknown, but that the information received came from all the intelligences present, in other words, through thought-transference, which has, in our day, been presented as a new discovery, and called telepathy.

     To check-mate this force, the professor invented a sort of rapping dial, whose movements could be influenced by mediums for physical effects, while a needle, moved by mediumistic power, indicated the letters of the alphabet which were placed at the opposite side of the table from the medium, so that it was absolutely impossible for the latter to direct the movements of the needle, or even to see or know the communications which were dictated. Thus the dial was influenced by the force of the medium, without his being able to follow the word spelled, and the spectators also were rendered quite incapable of directing in any way the force which moved the dial.

    It was during a series of experiments carried on in this manner that the spirit of a little boy who said he was the eldest born of the Professor (a child who had died at the age of two years) constantly came and communicated.

    Although he stated that he had become a man, he always referred to himself as "little Tarley," giving his name of Charley in baby fashion, as a proof of his identity.

    One day when the dial was working well under the hand of a powerful medium, the professor said: "Well, little Tarley, if you are really there and since you seem to know so much, tell me what I have in a package in this pocket of my coat?"

    "You have there, father," spelled out the spirit, "a little bit of a faded yellow lace veil, which was taken from off my face when I was laid in my little coffin."

    "Little Tarley," replied the professor, mockingly, "I perceive that you are not very wise, for I have nothing of the kind in my pocket." Then, turning towards those who formed the circle, he said gravely: "You see, my friends, the value of these pretended spirit-communications, when there is no brain in which they can read. It is a little shoe I have in my pocket; I took it off the dead foot of my child before the coffin was closed and have kept it carefully in a drawer during a quarter of a century, in memory of my firstborn, with his little toys and other souvenirs of my dear departed; let us admit that this spirit is making fun of us."

    Saying these words, he took from his coat a package and unfolded one after the other a certain number of old pieces of yellow paper; he finally came to the last one which contained ... a piece of yellow lace veil; on the envelope the dead mother had written that she had taken if off the face of her little dead child!

    The professor had been in error, but the spirit had made no mistake.

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NOTE TO PAGE 250

    The law of reincarnation is not only proved by reason, but also by facts. The experiments in Spain on the "retrogression of memory," brought to the notice of the International Spiritualistic Congress of 1900 (Paris) show that in subjects in a profound magnetic sleep, the sleep stratas of memory which which are out of reach in the waking state, may be revealed. The subject remembers his youth and infancy, even to the smallest details (which are in many cases completely verified afterwards), and as the magnetic sleep becomes deeper and deeper, his memory recedes still further and he is enabled to recall his last incarnation, and then the preceding one, thus going back through several incarnations. In so doing he takes on the different characteristics of the personalities which he possessed, and can even give e the names of familiar people and places, which have in several instances been proved to be correct.

    To bring him back to the present, the sleep must be gradually lightened, and he returns stage by stage, over the way he has been sent, until he awakes.

    Quite recently, Colonel de Rochas published his experiments with two mediums, Josephine and Eugénie, both women in excellent health, and of good character. With Josephine especially he was successful in reconstituting quite a number of very diverse previous existences on this earth. She gave names, places of birth, and complete and minute histories of each life, some of them not at all to her credit. The little out of the way villages mentioned by her, Col. de Rochas was able later on to locate, and also to find traces of some of the families to which she had claimed to belong.

    (See the "Comte rendu du Congrés Spiritualiste de Paris," 1900, pp. 349, 350. Also, for the experiments of Col. de Rochas, see the "Revue Scientifique et Morale du Spiritisme," July and August 1904.


¹↑ Fl. Josephus, "War of the Jews against the Romans."

²↑ "Encyclopedie des Sciences Religieuses."

³↑ "Les Bibles et les Initiateurs religieux de l'humanité." Par Leblois, pasteur à Strasbourg.

⁴ ↑ The law of reincarnation is not only proved by reason, but also by facts. The experiments in Spain on the "retrogression of memory," brought to the notice of the        International Spiritualistic Congress of 1900 (Paris) show that in subjects in a profound magnetic sleep, the sleep stratas of memor which are out of reach in the waking state, may be revealed. The subject remembers his youth and infancy, even to the smallest details (which are in many cases completely verified afterwards), and as the magnetic sleep becomes deeper, his memory recedes still further and he is enabled to recall his last incarnation, and them the preceding one, thus going back through several incarnations. In so doing he takes on teh different characteristics of the personalities which he possessed, and can even give the names of familiar people and places, which have in several instances bee proved to be correct.
    To bring him back to the present, the sleep must be gradually lightened, and he returns stage by stage, over the way he has been sent, until he awakes.
    Quite recently, Colonel de Rochas published his experiments with two mediuns, Josephine and Eugénie, both women in excellent health, and of good character. With Josephine especially he was successful in reconstituting quite a number of very diverse previous existences on this earth. She gave names, places of birth, and complete minute histories of each life, some of them not at all to her credit. The little out of the way villages mentioned by her, Col. de Rochas was able later on to locate, and also to find traces of some of the families to which she had claimed to belong.
    (See the "Compte rendu du Congrés Spiritualiste de Paris," 1900, pp. 349, 350. Also, for the experiments of Col. de Rochas, see the "Revue Scientifique et Morale du Spiritism," July and August 1904.


5 ↑See 1 Samuel XXVIII. 6.

6 ↑ "Light," 110 St Martin's Lane, London.